Early Church Fathers Scripture Index : Texts
Luke 2:11
There are 17 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 425, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter X.—Proofs of the foregoing, drawn from the Gospels of Mark and Luke. (HTML)
CCEL Footnote 3415 (In-Text, Margin)
3. And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: “For[Luke 2:11] there is born in the house of David, a Saviour, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will.” The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that ...
Ante-Nicene Fathers, Volume 5, page 519, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... for He shall save His people from their sins.” Also in that according to Luke: “And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David.” Also in the same place, the angel said to the shepherds: “Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus.”[Luke 2:10-11]
Ante-Nicene Fathers, Volume 8, page 375, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Pseudo-Matthew. (HTML)
Chapter 13. (HTML)
CCEL Footnote 1644 (In-Text, Margin)
And some shepherds also affirmed that they had seen angels singing a hymn at midnight, praising and blessing the God of heaven, and saying: There has been born the Saviour of all, who is Christ the Lord, in whom salvation shall be brought back to Israel.[Luke 2:8-12]
Ante-Nicene Fathers, Volume 9, page 46, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section II. (HTML)
CCEL Footnote 196 (In-Text, Margin)
[16] And there were in that region shepherds abiding, keeping their flock in the watch [17] of the night. And behold, the angel of God came unto them, and the glory of the [18] Lord shone upon them; and they were greatly terrified. And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the [19] whole world;[Luke 2:11] there is born to you this day a Saviour, which is the Lord the Messiah, [20] in the city of David. And this is a sign for you: ye shall find a babe wrapped [21] in swaddling cloths and laid in a manger. And there appeared with the angels suddenly many heavenly forces praising God and saying,
Ante-Nicene Fathers, Volume 9, page 304, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
The Angels Also are Evangelists. (HTML)
Now if there are those among men who are honoured with the ministry of evangelists, and if Jesus Himself brings tidings of good things, and preaches the Gospel to the poor, surely those messengers who were made spirits by God, those who are a flame of fire, ministers of the Father of all, cannot have been excluded from being evangelists also. Hence an angel standing over the shepherds made a bright light to shine round about them, and said:[Luke 2:10-11] “Fear not; behold I bring you good tidings of great joy, which shall be to all the people; for there is born to you, this day, a Saviour, who is Christ the Lord, in the city of David.” And at a time when there was no knowledge among men of the mystery of the Gospel, those who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 28, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Christ is the Saviour and Redeemer Even of Infants. (HTML)
CCEL Footnote 312 (In-Text, Margin)
... life, but the wrath of God remains upon him. Now from this sin, from this sickness, from this wrath of God (of which by nature they are children who have original sin, even if they have none of their own on account of their youth), none delivers them, except the Lamb of God, who takes away the sins of the world; except the Physician, who came not for the sake of the sound, but of the sick; except the Saviour, concerning whom it was said to the human race: “Unto you there is born this day a Saviour;”[Luke 2:11] except the Redeemer, by whose blood our debt is blotted out. For who would dare to say that Christ is not the Saviour and Redeemer of infants? But from what does He save them, if there is no malady of original sin within them? From what does He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 63, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Christ the Saviour Even of Infants; Christ, When an Infant, Was Free from Ignorance and Mental Weakness. (HTML)
CCEL Footnote 619 (In-Text, Margin)
He is therefore the Saviour at once of infants and of adults, of whom the angel said, “There is born unto you this day a Saviour;”[Luke 2:11] and concerning whom it was declared to the Virgin Mary, “Thou shalt call His name Jesus, for He shall save His people from their sins,” where it is plainly shown that He was called Jesus because of the salvation which He bestows upon us,—Jesus being tantamount to the Latin Salvator, “Saviour.” Who then can be so bold as to maintain that the Lord Christ is Jesus only for adults and not for infants also? who came in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 183, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1183 (In-Text, Margin)
Orth. —By neither name alone, but by both. For the Divine Man after being made man was named Jesus Christ. “For,” it is written, “Thou shalt call His name Jesus for he shall save His people from their sins,” and unto you is born this day in the city of David Christ the Lord.[Luke 2:11] Now these are angels’ voices. But before the Incarnation he was named God, son of God, only begotten, Lord, Divine Word, and Creator. For it is written “In the beginning was the Word, and the word was with God, and the word was God,” and “all things were made by Him,” and “He was life,” and “He was the true light which lighteth every man that cometh into ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 301, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To Bishop Timotheus. (HTML)
CCEL Footnote 1940 (In-Text, Margin)
... the names given to the only begotten Son of God are anterior to the incarnation, and which posterior, or rather, connected with the operation of the œconomy? They will reply that the terms anterior are, “God the Word,” “only begotten Son,” “Almighty,” and “Lord of all creation”; and that the names “Jesus Christ” belong to the incarnation. For, after the incarnation, God the Word, the only begotten Son of God is called Jesus Christ; for “Behold” He says “unto you is born this day Christ the Lord”[Luke 2:11] and because others had been called christs, priests, kings, and prophets, lest any one should suppose Him to be like unto them, the angels conjoined the title Lord with that of Christ, in order to prove the supreme dignity of Him that was born. And, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 319, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2079 (In-Text, Margin)
... by the right minded as Lord of all created things. The same teaching is given us in the Apostle’s words to the excellent Titus “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Here he calls the same both Saviour, and great God, and Jesus Christ. And in another place he writes, “In the kingdom of Christ and of God.” Moreover the chorus of the angels announced to the shepherds “Unto you is born this day in the city of David…Christ the Lord.”[Luke 2:11]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 58, footnote 14 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1143 (In-Text, Margin)
6. Christ the Lord is He who was born in the city of David[Luke 2:11]. And wouldest thou know that Christ is Lord with the Father even before His Incarnation, that thou mayest not only accept the statement by faith, but mayest also receive proof from the Old Testament? Go to the first book, Genesis: God saith, Let us make man, not ‘in My image,’ but, in Our image. And after Adam was made, the sacred writer says, And God created man; in the image of God created He him. For he did not limit the dignity of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 60, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1164 (In-Text, Margin)
10. The Son of God then is Lord: He is Lord, who was born in Bethlehem of Judæa, according to the Angel who said to the shepherds, I bring you good tidings of great joy, that unto you is born this day in the city of David Christ the Lord[Luke 2:10-11]: of whom an Apostle says elsewhere, The word which God sent unto the children of Israel, preaching the gospel of peace by Jesus Christ: He is Lord of all. But when he says, of all, do thou except nothing from His Lordship: for whether Angels, or Archangels, or principalities, or powers, or any created thing named by the Apostles, all are under the Lordship of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 250, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter VIII. The prophecy of Christ's Godhead and Manhood, contained in the verse of Isaiah just now cited, is unfolded, and its force in refuting various heresies demonstrated. (HTML)
... the Son is not for our sakes, but we for the Son’s. For indeed He was not born to us, being born before us, and the maker of all things created: nor is He now brought to life for the first time, Who was always, and was in the beginning; on the other hand, that which before-time was not is born to us. Again we find it thus recorded, how that the angel, when he spoke to the shepherds, said that He had been born: “Who is this day born to us a Saviour, Who is Christ the Lord, in the city of David.”[Luke 2:11] To us, then, was born that which was not before—that is, a child of the Virgin, a body from Mary—for this was made after man had been created, whereas [the Godhead] was before us.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 556, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book II. (HTML)
Chapter II. Proof that the Virgin Mother of God was not only Christotocos but also Theotocos, and that Christ is truly God. (HTML)
... argument whereby you think that the birth of God can be understood by carnal minds, and fancy that the mystery of His Majesty can be accounted for by human reasoning, we will, if God permits, say something later on. In the meanwhile we will now prove by Divine testimonies that Christ is God, and that Mary is the Mother of God. Hear then how the angel of God speaks to the Shepherds of the birth of God. “There is born,” he says, “to you this day in the city of David a Saviour who is Christ the Lord.”[Luke 2:11] In order that you may not take Christ for a mere man, he adds the name of Lord and Saviour, on purpose that you may have no doubt that He whom you acknowledge as Saviour is God, and that (as the office of saving belongs only to Divine power) you may ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 559, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book II. (HTML)
Chapter IV. He produces testimonies to the same doctrine from the Apostle Paul. (HTML)
... “the Saviour” from the glory of His name, and separate “the Lord” from the Divinity? Lo, here the vessel of God speaks from God, and testifies by the clearest statement that the grace of God appeared from Mary. And in order that you may not deny that God appeared from Mary, he at once adds the name of Saviour, on purpose that you may believe that He who is born of Mary is God, whom you cannot deny to have been born a Saviour, in accordance with this passage: “For to you is born to-day a Saviour.”[Luke 2:11] O excellent teacher of the Gentiles truly given by God to them, for he knew that this wild heretical folly would arise, which would turn to controversial uses the names of God, and would not hesitate to slander God from His own titles; and so just ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 575, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book IV. (HTML)
Chapter IV. He brings forward other testimonies to the same view. (HTML)
... Christ and the Word were united in the mystery of the Incarnation, Christ and the Word of God became one Son of God in either substance. And when the Apostle John was anxious to state this clearly, he said “God sent His Son to be the Saviour of the world.” Do you see how he joined together God and man in an union that cannot be severed? For Christ who was born of Mary is without the slightest doubt called Saviour, as it is said, “For to you is born this day a Saviour, which is Christ the Lord.”[Luke 2:11] But here he calls the very Word of God, which was sent, a Saviour, saying: “God sent his Son to be the Saviour of the world.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 580, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book IV. (HTML)
Chapter XII. How the title of Saviour is given to Christ in one sense, and to men in another. (HTML)
“ Thou,” he says, “art our God, and we knew Thee not, O God of Israel the Saviour.” Although holy Scripture has already shown by many and clear tokens, who is here spoken of, yet it has most plainly pointed to the name of Christ by using the name of Saviour: for surely the Saviour is the same as Christ, as the angel says: “For to you is born this day a Saviour who is Christ the Lord.”[Luke 2:11] For everybody knows that in Hebrew “Jesus” means “Saviour,” as the angel announced to the holy Virgin Mary, saying: “And thou shalt call His name Jesus, for He it is that shall save His people from their sins.” And that you may not say that He is termed Saviour in the same sense as the title ...